12.007
वैशम्पायन उवाच॥
Vaiśampāyana said:
युधिष्ठिरस्तु धर्मात्मा शोकव्याकुलचेतनः। शुशोच दुःखसन्तप्तः स्मृत्वा कर्णं महारथम् ॥१२-७-१॥
But Yudhishthira, righteous and whose mind was overwhelmed by grief, lamented, afflicted by sorrow, remembering Karna, the great chariot-warrior.
आविष्टो दुःखशोकाभ्यां निःश्वसंश्च पुनः पुनः। दृष्ट्वार्जुनमुवाचेदं वचनं शोककर्शितः ॥१२-७-२॥
Overcome by pain and sorrow, sighing repeatedly, seeing Arjuna, emaciated by grief, he spoke these words.
यद्भैक्षमाचरिष्याम वृष्ण्यन्धकपुरे वयम्। ज्ञातीन्निष्पुरुषान्कृत्वा नेमां प्राप्स्याम दुर्गतिम् ॥१२-७-३॥
If we were to live by alms in the city of the Vṛṣṇis and Andhakas, having rendered our kinsmen powerless, we would not reach this misfortune.
अमित्रा नः समृद्धार्था वृत्तार्थाः कुरवः किल। आत्मानमात्मना हत्वा किं धर्मफलमाप्नुमः ॥१२-७-४॥
Our enemies, the Kauravas, are prosperous and fulfilled in their livelihoods. Indeed, by killing our own selves with our own hands, what fruit of righteousness do we gain?
धिगस्तु क्षात्रमाचारं धिगस्तु बलमौरसम्। धिगस्त्वमर्षं येनेमामापदं गमिता वयम् ॥१२-७-५॥
Let the conduct of warriors be condemned, let inherited strength be condemned, let the anger by which we have been brought to this calamity be condemned.
साधु क्षमा दमः शौचमवैरोध्यममत्सरः। अहिंसा सत्यवचनं नित्यानि वनचारिणाम् ॥१२-७-६॥
Virtue, forgiveness, self-control, purity, freedom from hostility, freedom from envy, non-violence, and truthfulness are always present among forest-dwellers.
वयं तु लोभान्मोहाच्च स्तम्भं मानं च संश्रिताः। इमामवस्थामापन्ना राज्यलेशबुभुक्षया ॥१२-७-७॥
But we, driven by greed, delusion, pride, and arrogance, have resorted to this state, desiring to enjoy even a fragment of the kingdom.
त्रैलोक्यस्यापि राज्येन नास्मान्कश्चित्प्रहर्षयेत्। बान्धवान्निहतान्दृष्ट्वा पृथिव्यामामिषैषिणः ॥१२-७-८॥
Even the sovereignty of the three worlds could not bring us joy, having seen our relatives slain on earth for the sake of material gain.
ते वयं पृथिवीहेतोरवध्यान्पृथिवीसमान्। सम्परित्यज्य जीवामो हीनार्था हतबान्धवाः ॥१२-७-९॥
We, for the sake of the earth, having abandoned those who should not be killed—who are equal to the earth—now live deprived of wealth and with our relatives slain.
आमिषे गृध्यमानानामशुनां नः शुनामिव। आमिषं चैव नो नष्टमामिषस्य च भोजिनः ॥१२-७-१०॥
Just as among non-dogs desiring flesh, we are like dogs; our flesh is lost, and so are the eaters of flesh.
न पृथिव्या सकलया न सुवर्णस्य राशिभिः। न गवाश्वेन सर्वेण ते त्याज्या य इमे हताः ॥१२-७-११॥
Those who have been killed are not to be abandoned for the sake of the whole earth, nor for heaps of gold, nor for all the cows and horses.
संयुक्ताः काममन्युभ्यां क्रोधामर्षसमन्विताः। मृत्युयानं समारुह्य गता वैवस्वतक्षयम् ॥१२-७-१२॥
United by desire and anger, filled with wrath and impatience, they mounted the vehicle of death and went to the realm of Vaivasvata (Yama, the god of death).
बहु कल्याणमिच्छन्त ईहन्ते पितरः सुतान्। तपसा ब्रह्मचर्येण वन्दनेन तितिक्षया ॥१२-७-१३॥
Fathers, wishing for the great welfare of their sons, strive through austerity, discipline, reverence, and forbearance.
उपवासैस्तथेज्याभिर्व्रतकौतुकमङ्गलैः। लभन्ते मातरो गर्भांस्तान्मासान्दश बिभ्रति ॥१२-७-१४॥
Mothers obtain pregnancies by fastings, sacrifices, vows, and auspicious ceremonies, and they carry them for ten months.
यदि स्वस्ति प्रजायन्ते जाता जीवन्ति वा यदि। सम्भाविता जातबलास्ते दद्युर्यदि नः सुखम् ॥ इह चामुत्र चैवेति कृपणाः फलहेतुकाः ॥१२-७-१५॥
If well-being, offspring are born, live, or if the respected, born strong, may give us happiness, here and in the next world—thus, those who are pitiable are motivated by results.
तासामयं समारम्भो निवृत्तः केवलोऽफलः। यदासां निहताः पुत्रा युवानो मृष्टकुण्डलाः ॥१२-७-१६॥
For those women, this effort has ended in vain, for their young sons adorned with polished earrings have been slain.
अभुक्त्वा पार्थिवान्भोगानृणान्यनवदाय च। पितृभ्यो देवताभ्यश्च गता वैवस्वतक्षयम् ॥१२-७-१७॥
Without enjoying the pleasures of the world or repaying their debts to ancestors and gods, they have departed to the realm of Yama (the god of death).
यदैषामङ्ग पितरौ जातौ काममयाविव। सञ्जातबलरूपेषु तदैव निहता नृपाः ॥१२-७-१८॥
O dear, when their parents, seemingly formed of desire, were born, and when strength manifested in forms, then the kings were slain.
संयुक्ताः काममन्युभ्यां क्रोधहर्षासमञ्जसाः। न ते जन्मफलं किञ्चिद्भोक्तारो जातु कर्हिचित् ॥१२-७-१९॥
Those who are united by desire and anger, and act with anger, delight, and unrighteousness, never at any time enjoy even the slightest fruit of their birth.
पाञ्चालानां कुरूणां च हता एव हि येऽहताः। ते वयं त्वधमाँल्लोकान्प्रपद्येम स्वकर्मभिः ॥१२-७-२०॥
Of the Pāñcālas and the Kurus, those who have survived are as good as slain; but we, by our own actions, would reach the lower worlds.
वयमेवास्य लोकस्य विनाशे कारणं स्मृताः। धृतराष्ट्रस्य पुत्रेण निकृत्या प्रत्यपत्स्महि ॥१२-७-२१॥
We have been considered the cause of the destruction of this world. By the deceit of Dhritarashtra's son, we have been overcome. 12-7-21.
सदैव निकृतिप्रज्ञो द्वेष्टा मायोपजीवनः। मिथ्यावृत्तः स सततमस्मास्वनपकारिषु ॥१२-७-२२॥
He is always cunning, hateful, lives by deceit and illusion, and behaves falsely, constantly acting against us who have done him no harm.
अंशकामा वयं ते च न चास्माभिर्न तैर्जितम्। न तैर्भुक्तेयमवनिर्न नार्यो गीतवादितम् ॥१२-७-२३॥
We and they, both desiring a share, neither conquered it nor enjoyed this earth, nor did women sing and play music for them.
नामात्यसमितौ कथ्यं न च श्रुतवतां श्रुतम्। न रत्नानि परार्ध्यानि न भूर्न द्रविणागमः ॥१२-७-२४॥
One should speak only the name in the assembly of ministers, not what is heard by those learned in the Veda; neither the most precious gems, nor the earth, nor the acquisition of wealth (are to be spoken of there).
ऋद्धिमस्मासु तां दृष्ट्वा विवर्णो हरिणः कृशः। धृतराष्ट्रस्य नृपतेः सौबलेन निवेदितः ॥१२-७-२५॥
When that prosperity among us was seen, Hari (Krishna), pale and emaciated, was reported by Saubala (Sanjaya) to King Dhritarashtra.
तं पिता पुत्रगृद्धित्वादनुमेनेऽनये स्थितम्। अनवेक्ष्यैव पितरं गाङ्गेयं विदुरं तथा ॥ असंशयं धृतराष्ट्रो यथैवाहं तथा गतः ॥१२-७-२६॥
His father, out of desire for his son, approved his wrongful conduct. Without considering his father, Bhīṣma and Vidura also acted thus. Without doubt, Dhṛtarāṣṭra has gone the same way as I have.
अनियम्याशुचिं लुब्धं पुत्रं कामवशानुगम्। पतितो यशसो दीप्ताद्घातयित्वा सहोदरान् ॥१२-७-२७॥
By not restraining his impure, greedy son who was under the sway of desire, and by causing his own brothers to be killed, he fell from his former blazing glory.
इमौ वृद्धौ च शोकाग्नौ प्रक्षिप्य स सुयोधनः। अस्मत्प्रद्वेषसंयुक्तः पापबुद्धिः सदैव हि ॥१२-७-२८॥
Suyodhana, ever of evil mind and filled with hatred towards us, has cast these two elders into the fire of grief.
को हि बन्धुः कुलीनः संस्तथा ब्रूयात्सुहृज्जने। यथासावुक्तवान्क्षुद्रो युयुत्सुर्वृष्णिसंनिधौ ॥१२-७-२९॥
Who among noble relatives would speak thus among friends, as this mean person, eager for conflict, has spoken in the presence of the Vṛṣṇis?
आत्मनो हि वयं दोषाद्विनष्टाः शाश्वतीः समाः। प्रदहन्तो दिशः सर्वास्तेजसा भास्करा इव ॥१२-७-३०॥
Truly, due to our own fault, we have perished for countless ages, blazing in all directions with radiance like the suns.
सोऽस्माकं वैरपुरुषो दुर्मन्त्रिप्रग्रहं गतः। दुर्योधनकृते ह्येतत्कुलं नो विनिपातितम् ॥ अवध्यानां वधं कृत्वा लोके प्राप्ताः स्म वाच्यताम् ॥१२-७-३१॥
He, our enemy, has fallen under the sway of evil counsel. For Duryodhana's sake, our family has been destroyed. By killing those who should not have been slain, we have become the subject of reproach in the world.
कुलस्यास्यान्तकरणं दुर्मतिं पापकारिणम्। राजा राष्ट्रेश्वरं कृत्वा धृतराष्ट्रोऽद्य शोचति ॥१२-७-३२॥
Dhritarashtra, having made this evil-minded, sin-causing destroyer of the family the lord of the kingdom, now grieves today.
हताः शूराः कृतं पापं विषयः स्वो विनाशितः। हत्वा नो विगतो मन्युः शोको मां रुन्धयत्ययम् ॥१२-७-३३॥
The heroes have been slain, the sinful act is done, our own kingdom is destroyed; having killed, our anger has left us, but now this grief overwhelms me.
धनञ्जय कृतं पापं कल्याणेनोपहन्यते। त्यागवांश्च पुनः पापं नालं कर्तुमिति श्रुतिः ॥१२-७-३४॥
The sin committed by Dhanañjaya is overcome by good deeds. Moreover, a person who possesses renunciation cannot commit sin again, as stated by the Veda (scripture).
त्यागवाञ्जन्ममरणे नाप्नोतीति श्रुतिर्यदा। प्राप्तवर्त्मा कृतमतिर्ब्रह्म सम्पद्यते तदा ॥१२-७-३५॥
When the scripture declares, 'He who is endowed with renunciation does not undergo birth and death,' then, one who has reached the path and whose mind is determined attains Brahman.
स धनञ्जय निर्द्वंद्वो मुनिर्ज्ञानसमन्वितः। वनमामन्त्र्य वः सर्वान्गमिष्यामि परन्तप ॥१२-७-३६॥
He, Dhananjaya, steadfast and wise, after bidding you all farewell, O conqueror of enemies, will depart for the forest.
न हि कृत्स्नतमो धर्मः शक्यः प्राप्तुमिति श्रुतिः। परिग्रहवता तन्मे प्रत्यक्षमरिसूदन ॥१२-७-३७॥
The śruti declares that the entirety of dharma cannot be attained; for one who is attached to possessions, O destroyer of enemies, this is evident to me.
मया निसृष्टं पापं हि परिग्रहमभीप्सता। जन्मक्षयनिमित्तं च शक्यं प्राप्तुमिति श्रुतिः ॥१२-७-३८॥
I have indeed abandoned sin in my desire for acceptance; and the scripture says that it is possible to obtain the cause for the end of rebirth.
स परिग्रहमुत्सृज्य कृत्स्नं राज्यं तथैव च। गमिष्यामि विनिर्मुक्तो विशोको विज्वरस्तथा ॥१२-७-३९॥
He, having given up all attachment and the entire kingdom as well, will go forth, completely free, without sorrow or distress, in this way.
प्रशाधि त्वमिमामुर्वीं क्षेमां निहतकण्टकाम्। न ममार्थोऽस्ति राज्येन न भोगैर्वा कुरूत्तम ॥१२-७-४०॥
You govern this secure earth, with all obstacles removed. I have no desire for the kingdom or for enjoyments, O best of Kurus.
एतावदुक्त्वा वचनं धर्मराजो युधिष्ठिरः। व्युपारमत्ततः पार्थः कनीयान्प्रत्यभाषत ॥१२-७-४१॥
After Yudhishthira, the king of dharma, finished speaking, the younger Partha (Arjuna) responded.
